Professor Jyotirmoy Guhathakurta was conscious for first two mornings (first night and first morning). After that he became weak and said - “he will not make it unless he was taken to any hospital”, that was one of his directions as well as asking us to continuously listening to the radio. He knew that history was being made as he were aware what had been conspired. We did not understand why we were being attacked, may be the Army was looking for somebody else, instead decided to attack us.
So, we kept listening to the radio to know what was really going on, and finally heard the declaration of Independence on 26th March over the radio. Then I said to my father that Bangladesh is being declared independent. Then my father said to my mother “write”. My mother replied “write what?”. My father replied- “write history.” My mother again replying that I am not a student of history but literature, as my mother thinking of my father being delirious. However, it took 10 years for my mother to write about it, called “ Eqattor Smirity” as a memoir, all the nine months of the struggle.
After the independence, actually the first thing occured to us that we could speak freely. As we did not go to India even though Imtiaz's father requested us to go to India with them, as they were leaving for Comilla, very close to the Indian border, promising us to help cross the border. But my mother did not want to go.
My father was taken outside our house, where as other people were being shot. Professor Moniruzzaman of Statistics, who was living in the 2nd floor of the same building along with his family, was shot in front of us. We did not know at that moment that our father was being shot, but later when the soldier had left the scene, some of the other family members told us that my father was also shot. Initially he was conscious, saying how he was being shot and how he was being questioned by the military as he got shot in the neck and got paralyzed instantly. As he was still not dead and we took him inside our house, getting ready to take him to the hospital but couldn't because of the ongoing curfew. My father bled all night (25th) and the whole next day as my mother tried to stop his bleeding. In the morning of 27th, when the curfew was breaking for a while, we asked, random strangers in the street to carry my father across the road to Dhaka Medical College Hospital, laying on a mattress. We followed him to the hospital where the doctor said we cannot do anything but make him feel comfortable. Then he took his last breath on the morning of 30th March.
He felt that she had to prove her husband’s death here. Also, my mother was a teacher, so had a responsibility to her students and all that stuff, she decided not to go. We were living in disguise at Dhaka, taking up a Christian name, staying in hospital and other places. After all that at last, at the beginning of December, we thought the killing had stopped but no: on 14th December we were very disheartened as the Al Badar started taking way all the intellectuals. My mother wes very sad. On 16th December, we were almost in the middle of a crossfire as we were staying in a care center, then moved to the present-day Intercontinental Hotel where the Indian army and mukti bahini were camping and considered to be the safe ground. This was our 16th December.
Later on, we went to Calcutta to our relatives by plane with the help of Mr. Henry who was doing a documentary.
Later on, we came back to Dhaka with my grandmother and three of us started a new life. My mother started working as the healing process had begun, the new government under Mujib made commitment to take care the widows of the freedom fighter, specially the widow of the intellectuals to be posted in the important positions. My mother played a critical role along with Munier Chowdhury’s wife in women’ Rehabilitation's center during the Mujib and Zia's regime. In 1972, she received a letter of appointment from the Ministry of Education, and she was the member of first education commission.
She got herself involved in all these activities, and she was very curious women as all her friends, students, and colleagues all rallied behind her initiative. I was always an independent person, and had a college to go to as I took my Matric (SSC) in 1972, I was very busy with all this. I think the proper healing was the independence itself. At last, we were living in an independent country and we say and talk about our identity. And the country was also making identity of its own. First passport, first travelling, being introduced as Bangladeshi, were the big expression which were a part of our identity, and it was a big deal as it was the beginning of healing. Our vision was that the country will grow big.
Professor Jyotirmoy Guhathakurta
My father’s thinking was that independent alone could not change things, people will also have to change themself. He also wrote a poem on that emphasizing on the same point that real change doesn't come just from the independence but real transformation comes when people change their values. Being a teacher, my mother always worked towards that. I was a student, then following their footsteps, I guess. Not just independent, my experience allowed me to think in different way that is also true.
After 50 years, we did not get the country that we were hoping as we were started with the four pillers, secularism was one but it got dropped, socialism brought the equality but couldn't last long. Here the gender equality, the constitution and personal laws were not reformed, therefore the women aren't getting their equality and in terms of inheritance. We still couldn't transform our values as my father talked about it. I believe that we have come certain amount of way not enough as we need to change our social practices especially dowry and its laws. Violence derives from this, and we need implication of the dowry laws. But no one wants reform because nobody wants letting go the male privilege when it comes to inheritance, patriarchy and therefore the economy. Free participation of men and women in a free market still has a taboo for women as law, practices and shame surrounds women where men enjoy privileges over them. Women are getting lower-level jobs not in the decision-making level. Current Prime Minister Shaikh Hasina once talked about the equal inheritance of women while she was not still Prime Minister, but got denied by her own party members. So, it is not an easy job even for a Prime Minister of a country. We want to see society where there is meaningful participation of women in higher level and if not, at least the decision must not be made to a disadvantage from a women’s perspective.
From the critical mass, there must emerge a critical actor. Actors cannot be all (Sheikh Hasina). Critical actors will arise when there is a critical mass behind them. For example, union council election participation, NGO preference for women to run for positions, which is a big struggle because a woman’s family has to be on board for her to run for the leadership. Then when she asks for vote in society, her acceptance depends on her family, which is male dominated. With all this struggle, women are still running for office and winning elections which is a part of critical mass. Women who use money and muscle to win election are not considered to be the critical actors. Critical actors are those women who win election through the acceptance of social practice and struggle, not through by party money and muscle.
Dr. Md. Tajul Hossain
Dr. Laila Parveen Banu
Freedom Fighter Vice Chancellor, Gono Bishwabidyalaya
Before becoming a VC, I was the principal of a social medical college Gono Shasthya for nine years. Earlier than that I was the department head of Anatomy in Gono Shasthya . Back In 1971, I was a third year student at the Rajshahi Medical College. We are five brothers and one sister in my family, myself as the eldest. I was born in 14th April 1949. My paternal ancestral place is at a village near the border area in Kushtia district named Dhormodoho under Doulotpur Thana.
Dhaka’s 25th March 1971 crackdown did not happen in Rajshahi where I was staying at that very moment.Rajshahi cantonment had all their troops under control and ready for the Liberation War. People in jail were freed and joined in Muktibahini, while Pakistani forces installed mines under soil of cantonment area so that Bangalee force couldn’t sabotage them. Pakistani force tried attacking Rajshahi University at first. Then by 13th April we saw Pakistani jets flying over the sky of Rajshahi. As my father was an intelligence officer, they officially conducted a meeting on safety and security, where they decided to shift their homes to the office of CIB as it was a royal house of the colonial landlords.
We shifted there with our family on 13th April 1971. By the afternoon of that day we heard sounds of bombs and bullets.
Many people even left Rajshahi to India by crossing Padma River to save their lives. From 12th May to 24th many Pakistani forces applied strict rule to clear the lands within 3 miles near to the border, And on 24th May Pakistanis invaded our villages in Kushtia.
One of the four distinguished leaders and then MP, Kamruzzaman Hena (the Provisional Government’s Home Minister), was a close friend of my father. I met him on Theater Road in Calcutta, and he told me he knew about my father's death. Then I was introduced to Mr.Khaleq, who was the IG of police, by Uncle Kamruzzaman. My father was trained under him. He remarked that I looked like my father. I used to call him Khaleq Chacha. Additionally, I was introduced to Barrister Aminul Rahman, who was then in charge of Kushtia. He told me to submit an application officially. Then Khaleq Chacha gave me the certificate stating that my father had died in the liberation war.
The next day, the PS or PA (whatever he was called) of Kamruzzaman told me he had good news for me. He said I would work for them and get 150 Indian Rupees. I asked what my duty was. He said I was to maintain and look after the official papers. I told him that as a medical student of the third year, I had not come so far to do these things. He said to go to Colonel Osmani. So, I asked him where that office was and how to get to him. I was told the office was in Kollani.
Kollani was the biggest refugee camp. There were 9 or 10 camps. I asked him how to get there. He told me there was someone in Krishnagar, probably a teacher who was the head of the freedom fighters of that area. I was told to go with him at a given time.
The teacher told me not to worry. His family was in Kushtia, who would come soon, and then I would be able to live with them. He also mentioned that he would give me 50 Rupees. Then I told him that I was not there for the 50 Rupees, nor could I be a teacher for his children. I went there to join the Liberation War, and he was told to arrange that.
Back in Calcutta, Kamruzzaman Chacha told me to sit down and introduced me to Shajeda Chowdhury, who had just opened a camp in Gobra. Kamruzzaman Chacha was the head of the relief department. He was arranging for Shajeda Apa to open a training camp for female freedom fighters. He told her I was his friend's daughter and to take me to the camp.
I went to Shajeda Apa's place the next day; it was on Theatre Road
The camp was in Padmapukur, Gobra. It was a remote village, most people do not go there. We used to go by rickshaw and sometimes by foot, and it was pretty safe. The Nakshal's used to sleep on those empty grounds. There were a few people, not much.
GENDER GATEWAYS & SLIPPERY SLOPES
So, my job was to bring one month's medicine from Theatre Road to the camp. The camp was sanctioned by both the provisional Government of Bangladesh and the Indian Government. Saint John's Ambulance Association used to teach everyone how to provide care and do bandages, and so on. Shajeda Apa's brother was a Captain in the air force. He used to come in the morning and supervised the PT and arms. Three sisters from Jadavpur University and Lady Brabourne University used to come every other day to the camp. They told us liberation stories from around the world to motivate us.
There were a total of 400 girls.
Gono Bishwabidyalaya Campus in Savar, Dhaka
At first, 16 girls were trained in the first batch in B R Singh Hospital of Sealdah. People from Saint John's arranged for their practicals. They were sent to the hospital in Agartala, which was established with the main contribution of Zafar Bhai (Dr. Zafarullah Chowdhury, later of Gonoshashtaya Kendrain Savar). It was a hospital for the wounded freedom fighters, and the girls were sent there. It was not an easy task. A few months after, the country achieved its independence.
We trained a total of three batches. Then I came back to Rajshahi after some processes, and when the college opened, I completed my studies. In 1973 I passed, and in 1974, I did my internship. Since I was good at anatomy, I had honours. I was made a lecturer of Anatomy. In 1976, I was awarded a scholarship. I had applied earlier for postgraduate in Dhaka.
However, I was in Savar, in the Gono Shasthaya Kendra. Many of my friends were there, including Gita. I recognized that Zafar Bhai was again a part of war; it was a social war. There were 10 girls among the 16 whom we had sent earlier. So I went to Zafar Bhai and told him that I wanted to work with him. He suggested that I should complete my post-graduation first. But I was determined if I focus on those things, then I would not be able to come there. So, I gave up my government job, and up to 1980, I did every kind of works in Gono Shashthaya.
In 1980, I got married and went away. Again in 2003, I joined the Anatomy Department of Gono Shasthaya Samaj Vittik Medical College. From there, the Professor of Anatomy. Then for 9 years, the principal of the medical college. After that, for three years, the trustees have appointed me as the Vice-Chancellor, and I am pretty busy.
I am also a member of many different organizations. After independence, in 1996, Shajeda Apa called us all and form Mohila Muktijoddha Shongshod, and I was a part of that. I was then in the Anatomy Department of Shikdar Medical College.
I have seen so many things. After so many sufferings, this independence came. I have seen people in Theatre Road;
I have seen people on the border who starved for three-four days fighting the war in water, land or forests and then they came to this part of the border. I have talked with them and seen their frustrations. I have also seen the lifestyles of people on Theatre Road.
I just wanted to say, after the independence, those who could make an impact were not considered for the formation of the country; if they were considered, the country could have been more advanced. And because of all these, Bongobondhu had to lose his life. Then we all can see the current situation.
In 1996, for the first time, a reception program was arranged for the female freedom fighters who were engaged with songs or Bangladesh Betar or in Godra camp. With them and Shajeda Apa, Nari Progoti Shongho was formed, who made a massive stage in Shahbag. And on that day, we realized we were freedom fighters. To me, my mother is also a freedom fighter because she had to take care of all six children with only half months’ salary of my father. Her war began on 14th April of 1971. She died in 2012 of cancer. All my siblings are established now.
Now, if you want to know my life, I used to struggle in sweats in the tents of Gono Shashthaya, and now I am struggling because the education system is not fruitful for every ordinary citizen. Technical and other skills developments without typical jobs are never parts of our education system. Another thing is that now our girls had to go to the Middle East to work. And all of us are watching. Now we see them getting murdered, beaten and in tears.
So now I think that in education there is freedom for the poor. We are yet to operate education for all. Our education system is still divided into three types: Madrasha, English medium and Bangla medium. And the main focus is on what CPA one gets; everyone is running after that. We are memorizing, we are doing coaching classes. The corruption is not only with the teachers. It is everywhere. We are lobbying; human trafficking is going on. Those things were not supposed to be.
However, I am satisfied; I am working. Students from poor families come here, and we offer them scholarships and other facilities. Also, there are 47 sub-centers. In private medical colleges, most of the students who come are primarily wealthy; some are middle class. Most of them haven't seen villages in their lives, and they barely know about villages. So how could we blame them for not wanting to go to the villages? Even a poor student from a farmer's household who lives in cities like Dhaka or Rajshahi in air-conditioned rooms of medical colleges for five years, will it be possible for him to go back to his father and practice medicine there? We are instructed on how many students should live in a dormitory and how the rooms should be air-conditioned from WHO (World Health Organization). So, our development is in the buildings.
But we should have focused on our education system, whether it will teach us to stay in our community and offer our services there comfortably.
In Gono Shashthaya Kendro, we took our first-year students to Savar National Martyrs' Memorial to take an oath.
Both medical and dental students go there to take the oath. Then for a month, they live at our sub-center. The teachers, who were responsible for covering up the syllabus for that month, go there with them. They are shown the village, they are introduced to the living freedom fighters, they live with a destitute family for a day, eat and cook with them. They are again sent there in the third year, and finally in their final year. when they learn everything. They come here to learn everything practically.
Girls are making progress in terms of education, talent, but after post-graduation, they can not progress. Either they get married, or the in-laws do not support them. .
Nevertheless, I have seen many things, but I am really shocked during this pandemic to see the cases of 8 years old, 3 or 5 years old. Why is this happening after fifty years? We girls are being educated, but for what?
Now, I rarely see the 1971 sacrifice spirit among girls/women today, I have my doubts about the feminists, they always talk about female empowerment, but at the end of the day, they abuse their house help, they throw them away, burn them. So, I don't see such spirits, but I think it must be there. Otherwise, women could not have come this far. In every sector, women are progressing. They have become a judge and everything else. But how much they have grown mentally;
I cannot say that.
That day someone called me a female freedom fighter. I said there is no female freedom fighter or child freedom fighter. There are only freedom fighters. There are humans. Humans fought for other humans. Then there was no division;
why should we divide now?